Srimad-Bhagavatam: Canto 5: “The Creative Impetus”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Three

Rsabhadeva’s Appearance in the Womb of Merudevi, the Wife of King Nabhi

SB5.3Summary

In this chapter the spotless character of King Nabhi, the oldest son of Agnidhra, is described. Wanting to have sons, Maharaja Nabhi underwent severe austerities and penances. He performed many sacrifices along with his wife and worshiped Lord Visnu, master of all sacrifices. Being very kind to His devotees, the Supreme Personality of Godhead was very pleased with the austerities of Maharaja Nabhi. He personally appeared before the King in His four-handed feature, and the priests, who were performing the sacrifices, began to offer their prayers unto Him. They prayed for a son like the Lord, and Lord Visnu agreed to take birth in the womb of Merudevi, the wife of King Nabhi, and incarnate as King Rsabhadeva.

SB5.3.1

TEXT 1

sri-suka uvaca

nabhir apatya-kamo ’prajaya merudevya bhagavantam yajna-purusam avahitatmayajata.

SYNONYMS

sri-sukah uvaca—Sukadeva Gosvami said; nabhih—the son of Maharaja Agnidhra; apatya-kamah—desiring to have sons; aprajaya—who had not given birth to any children; merudevya—with Merudevi; bhagavantam—the Supreme Personality of Godhead; yajna-purusam—Lord Visnu, the master and enjoyer of all performances of sacrifice; avahita-atma—with great attention; ayajata—offered prayers and worshiped.

TRANSLATION

Sukadeva Gosvami continued to speak: Maharaja Nabhi, the son of Agnidhra, wished to have sons, and therefore he attentively began to offer prayers and worship the Supreme Personality of Godhead, Lord Visnu, the master and enjoyer of all sacrifices. Maharaja Nabhi’s wife, Merudevi, who had not given birth to any children at that time, also worshiped Lord Visnu along with her husband.

SB5.3.2

TEXT 2

tasya ha vava sraddhaya visuddha-bhavena yajatah pravargyesu pracaratsu dravya-desa-kala-mantrartvig-daksina-vidhana-yogopapattya duradhigamo ’pi bhagavan bhagavata-vatsalyataya supratika atmanam aparajitam nija-janabhipretartha-vidhitsaya grhita-hrdayo hrdayangamam mano-nayananandanavayavabhiramam aviscakara.

SYNONYMS

tasya—when he (Nabhi); ha vava—certainly; sraddhaya—with great faith and devotion; visuddha-bhavena—with a pure, uncontaminated mind; yajatah—was worshiping; pravargyesu—while the fruitive activities called pravargya; pracaratsu—were being performed; dravya—the ingredients; desa—place; kala—time; mantra—hymns; rtvik—priests conducting the ceremony; daksina—gifts to the priests; vidhana—regulative principles; yoga—and of the means; upapattya—by the performance; duradhigamah—not obtainable; api—although; bhagavan—the Supreme Personality of Godhead; bhagavata-vatsalyataya—because of His being very affectionate to His devotee; su-pratikah—possessing a very beautiful form; atmanam—Himself; aparajitam—not to be conquered by anyone; nija-jana—of His devotee; abhipreta-artha—the desire; vidhitsaya—to fulfill; grhita-hrdayah—His heart being attracted; hrdayangamam—captivating; manah-nayana-anandana—pleasing to the mind and eyes; avayava—by the limbs; abhiramam—beautiful; aviscakara—manifested.

TRANSLATION

In the performance of a sacrifice, there are seven transcendental means to obtain the mercy of the Supreme Personality of Godhead: (1) by sacrificing valuable things or eatables, (2) by acting in terms of place, (3) by acting in terms of time, (4) by offering hymns, (5) by going through the priest, (6) by offering gifts to the priests and (7) by observing the regulative principles. However, one cannot always obtain the Supreme Lord through this paraphernalia. Nonetheless, the Lord is affectionate to His devotee; therefore when Maharaja Nabhi, who was a devotee, worshiped and offered prayers to the Lord with great faith and devotion and with a pure uncontaminated mind, superficially performing some yajna in the line of pravargya, the kind Supreme Personality of Godhead, due to His affection for His devotees, appeared before King Nabhi in His unconquerable and captivating form with four hands. In this way, to fulfill the desire of His devotee, the Supreme Personality of Godhead manifested Himself in His beautiful body before His devotee. This body pleases the mind and eyes of the devotees.

PURPORT

In Bhagavad-gita it is clearly said:

bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram

“One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.” (Bg. 18.55)

One can understand and see the Supreme Personality of Godhead through the process of devotional service, and not in any other way. Although Maharaja Nabhi performed prescribed duties and sacrifices, it should still be considered that the Lord appeared before him not due to his sacrifices but because of his devotional service. It was for this reason that the Lord agreed to appear before him in His beautiful bodily features. As stated in Brahma-samhita (5.30), the Supreme Lord in His original nature is very beautiful. Venum kvanantam aravinda-dalayataksam barhavatamsam asitambuda-sundarangam: the Supreme Personality of Godhead, although blackish, is very, very beautiful.

SB5.3.3

TEXT 3

atha ha tam aviskrta-bhuja-yugala-dvayam hiranmayam purusa-visesam kapisa-kauseyambara-dharam urasi vilasac-chrivatsa-lalamam daravara-vanaruha-vana-malacchury-amrta-mani-gadadibhir upalaksitam sphuta-kirana-pravara-mukuta-kundala-kataka-kati-sutra-hara-keyura-nupurady-anga-bhusana-vibhusitam rtvik-sadasya-grha-patayo ’dhana ivottama-dhanam upalabhya sabahu-manam arhanenavanata-sirsana upatasthuh.

SYNONYMS

atha—thereafter; ha—certainly; tam—Him; aviskrta-bhuja-yugala-dvayam—who manifested Himself with four arms; hiranmayam—very bright; purusa-visesam—the topmost of all living beings, Purusottama; kapisa-kauseya-ambara-dharam—wearing a yellow silk garment; urasi—on the chest; vilasat—beautiful; srivatsa—called Srivatsa; lalamam—possessing the mark; dara-vara—by a conchshell; vana-ruha—lotus flower; vana-mala—garland of forest flowers; acchuri—disc; amrta-mani—the Kaustubha gem; gada-adibhih—and by a club and other symbols; upalaksitam—symptomized; sphuta-kirana—radiant; pravara—excellent; mukuta—helmet; kundala—earrings; kataka—bracelets; kati-sutra—girdle; hara—necklace; keyura—armlets; nupura—ankle bells; adi—and so on; anga—of the body; bhusana—with ornaments; vibhusitam—decorated; rtvik—the priests; sadasya—associates; grha-patayah—and King Nabhi; adhanah—poor persons; iva—like; uttama-dhanam—a great treasure; upalabhya—having achieved; sa-bahu-manam—with great regard; arhanena—with ingredients for worship; avanata—bent; sirsanah—their heads; upatasthuh—worshiped.

TRANSLATION

Lord Visnu appeared before King Nabhi with four arms. He was very bright, and He appeared to be the best of all personalities. Around the lower portion of His body, He wore a yellow silken garment. On His chest was the mark of Srivatsa, which always displays beauty. He carried a conchshell, lotus flower, disc and club, and He wore a garland of forest flowers and the Kaustubha gem. He was beautifully decorated with a helmet, earrings, bangles, belt, pearl necklace, armlets, ankle bells and other bodily ornaments bedecked with radiant jewels. Seeing the Lord present before them, King Nabhi and his priests and associates felt just like poor people who have suddenly attained great riches. They received the Lord and respectfully bent their heads and offered Him things in worship.

PURPORT

It is distinctly mentioned here that the Supreme Personality of Godhead did not appear as an ordinary human being. He appeared before King Nabhi and his associates as the best of all personalities (Purusottama). As stated in the Vedas: Nityo nityanam cetanas cetananam. The Supreme Personality of Godhead is also a living being, but He is the supreme living being. In Bhagavad-gita (7.7), Lord Krsna Himself says. mattah parataram nanyat kincid asti dhananjaya: “O conqueror of wealth [Arjuna], there is no truth superior to Me.” No one is more attractive or more authoritative than Lord Krsna. That is one of the differences between God and an ordinary living being. According to this description of the transcendental body of Lord Visnu, the Lord can easily be distinguished from all other living beings. Consequently Maharaja Nabhi and his priests and associates all offered the Lord obeisances and began to worship Him with various things. As stated in Bhagavad-gita (6.22), yam labdhva caparam labham manyate nadhikam tatah. That is, “Upon gaining this, one thinks that there is no greater gain.” When one realizes God and sees the Lord face to face, one certainly thinks that he has gained the best of all things. Raso ’py asya param drstva nivartate: when one experiences a higher taste, his consciousness is fixed. After seeing the Supreme Personality of Godhead, one ceases to be attracted by anything material. One then remains steady in his worship of the Supreme Personality of Godhead.

SB5.3.4-5

TEXTS

rtvija ucuh

arhasi muhur arhattamarhanam asmakam anupathanam namo nama ity etavat sad-upasiksitam ko ’rhati puman prakrti-guna-vyatikara-matir anisa isvarasya parasya prakrti-purusayor arvaktanabhir nama-rupakrtibhi rupa-nirupanam; sakala-jana-nikaya-vrjina-nirasana-sivatama-pravara-guna-ganaika-desa-kathanad rte.

SYNONYMS

rtvijah ucuh—the priests said; arhasi—please (accept); muhuh—again and again; arhat-tama—O most exalted, worshipable person; arhanam—offering of worship; asmakam—of us; anupathanam—who are Your servants; namah—respectful obeisances; namah—respectful obeisances; iti—thus; etavat—so far; sat—by exalted personalities; upasiksitam—instructed; kah—what; arhati—is able (to make); puman—man; prakrti—of material nature; guna—of the modes; vyatikara—in the transformations; matih—whose mind (is absorbed); anisah—who is most incapable; isvarasya—of the Supreme Personality of Godhead; parasya—beyond; prakrti-purusayoh—the jurisdiction of the three modes of material nature; arvaktanabhih—which do not reach up to, or which are of this material world; nama-rupa-akrtibhih—by names, forms and qualities; rupa—of Your nature or position; nirupanam—ascertainment, perception; sakala—all; jana-nikaya—of mankind; vrjina—sinful actions; nirasana—which wipe out; sivatama—most auspicious; pravara—excellent; guna-gana—of the transcendental qualities; eka-desa—one part; kathanat—by speaking; rte—except.

TRANSLATION

The priests began to offer prayers to the Lord, saying: O most worshipable one, we are simply Your servants. Although You are full in Yourself, please, out of Your causeless mercy, accept a little service from us, Your eternal servants. We are not actually aware of Your transcendental form, but we can simply offer our respectful obeisances again and again, as instructed by the Vedic literatures and authorized acaryas. Materialistic living entities are very much attracted to the modes of material nature, and therefore they are never perfect, but You are above the jurisdiction of all material conceptions. Your name, form and qualities are all transcendental and beyond the conception of experimental knowledge. Indeed, who can conceive of You? In the material world we can perceive only material names and qualities. We have no other power than to offer our respectful obeisances and prayers unto You, the transcendental person. The chanting of Your auspicious transcendental qualities will wipe out the sins of all mankind. That is the most auspicious activity for us, and we can thus partially understand Your supernatural position.

PURPORT

The Supreme Personality of Godhead has nothing to do with material perception. Even the impersonalist Sankaracarya says. narayanah paro ’vyaktat: “Narayana. the Supreme Personality of Godhead, is beyond the material conception.” We cannot concoct the form and attributes of the Supreme Personality of Godhead. We must simply accept the description given in Vedic literatures about the Lord’s form and activities. As stated in Brahma-samhita (5.29):

cintamani-prakara-sadmasu kalpa-vrksa-
laksavrtesu surabhir abhipalayantam
laksmi-sahasra-sata-sambhrama-sevyamanam
govindam adi-purusam tam aham bhajami

“I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.” We can have some conception of the Absolute Truth, His form and His attributes simply by reading the descriptions given in Vedic literatures and authoritative statements given by exalted personalities like Brahma, Narada, Sukadeva Gosvami and others. Srila Rupa Gosvami says, atah sri-krsna-namadi na bhaved grahyam indriyaih: [BRS. 1.2.234] “We cannot conceive the name, form and qualities of Sri Krsna through our material senses.” Because of this, other names for the Lord are adhoksaja and aprakrta, which indicate that He is beyond any material senses. Out of His causeless mercy upon His devotees, the Lord appeared before Maharaja Nabhi. Similarly, when we are engaged in the Lord’s devotional service, the Lord reveals Himself to us. Sevonmukhe hi jihvadau svayam eva sphuraty adah. This is the only way to understand the Supreme Personality of Godhead. As confirmed in Bhagavad-gita, bhaktya mam abhijanati yavan yas casmi tattvatah: [Bg. 18.55] one can understand the Supreme Personality of Godhead through devotional service. There is no other way. We have to hear from the authorities and from the sastras and consider the Supreme Lord in terms of their statements. We cannot imagine or concoct forms and attributes of the Lord.

SB5.3.6

TEXT 6

 parijananuraga-viracita-sabala-samsabda-salila-sita-kisalaya-tulasika-durvankurair api sambhrtaya saparyaya kila parama paritusyasi.

SYNONYMS

parijana—by Your servants; anuraga—in great ecstasy; viracita—executed; sabala—with a faltering voice; samsabda—with prayers; salila—water; sita-kisalaya—twigs bearing new leaves; tulasikatulasi leaves; durva-ankuraih—and with newly grown grass; api—also; sambhrtaya—performed; saparyaya—by worship; kila—indeed; parama—O Supreme Lord; paritusyasi—You become satisfied.

TRANSLATION

O Supreme Lord, You are full in every respect. You are certainly very satisfied when Your devotees offer You prayers with faltering voices and in ecstasy bring You tulasi leaves, water, twigs bearing new leaves, and newly grown grass. This surely makes You satisfied.

PURPORT

One does not need great wealth, education or opulence to satisfy the Supreme Personality of Godhead. If one is fully absorbed in love and ecstasy, he need offer only a flower and a little water. As stated in Bhagavad-gita, patram puspam phalam toyam yo me bhaktya prayacchati: “If one offers Me with love and devotion a leaf, a flower. fruit or water, I will accept it.” (Bg. 9.26)

The Supreme Lord can be pleased only by devotional service: therefore it is said here that the Lord is surely satisfied by devotion and nothing else. Quoting from the Gautamiya-tantra, the Hari-bhakti-vilasa states:

tulasi-dala-matrena
jalasya culukena va
vikrinite svam atmanam
bhaktebhyo bhakta-vatsalah

“Sri Krsna, who is very affectionate toward His devotees, sells Himself to a devotee who offers merely a tulasi leaf and a palmful of water.” The Supreme Lord is causelessly merciful upon His devotee, so much so that even the poorest of men can offer Him a little water and a flower in devotion and thus please Him. This is due to His affectionate dealings with His devotees.

SB5.3.7

TEXT 7

athanayapi na bhavata ijyayoru-bhara-bharaya samucitam artham ihopalabhamahe.

SYNONYMS

atha—otherwise; anaya—this; api—even; na—not; bhavatah—of Your exalted personality; ijyaya—by performance of sacrifice; urubhara-bharaya—encumbered by much paraphernalia; samucitam—required; artham—use; iha—here; upalabhamahe—we can see.

TRANSLATION

We have engaged in Your worship with many things and have offered sacrifices unto You, but we think that there is no need for so many arrangements to please Your Lordship.

PURPORT

Srila Rupa Gosvami says that if one is offered varied foods but has no appetite, the offering has no value. In a big sacrificial ceremony there may be many things accumulated to satisfy the Supreme Personality of Godhead, but if there is no devotion, attachment or love for the Lord, the arrangement is useless. The Lord is complete in Himself, and He does not need anything from us. However, if we offer Him a little water, a flower and a tulasi leaf, He will accept them. Bhakti, devotional service, is the main way to satisfy the Supreme Personality of Godhead. It is not a question of arranging huge sacrifices. The priests were regretful, thinking that they were not on the path of devotional service and that their sacrifice was not pleasing to the Lord.

SB5.3.8

TEXT 8

atmana evanusavanam anjasavyatirekena bobhuyamanasesa-purusartha-svarupasya kintu nathasisa asasananam etad abhisamradhana-matram bhavitum arhati.

SYNONYMS

atmanah—self-sufficiently; eva—certainly; anusavanam—at every moment; anjasa—directly; avyatirekena—without stopping; bobhuyamana—increasing; asesa—unlimitedly; purusa-artha—the goals of life; sva-rupasya—Your actual identity; kintu—but; natha—O Lord; asisah—benedictions for material enjoyment; asasananam—of us, who are always desiring; etat—this; abhisamradhana—for getting Your mercy; matram—only; bhavitum arhati—can be.

TRANSLATION

All of life’s goals and opulences are directly, self-sufficiently, unceasingly and unlimitedly increasing in You at every moment. Indeed, You are unlimited enjoyment and blissful existence itself. As far as we are concerned, O Lord, we are always after material enjoyment. You do not need all these sacrificial arrangements, but they are meant for us so that we may be benedicted by Your Lordship. All these sacrifices are performed for our fruitive results, and they are not actually needed by You.

PURPORT

Being self-sufficient, the Supreme Lord does not need huge sacrifices. Fruitive activity for a more opulent life is for those who desire such material opulence for their interest. Yajnarthat karmano ’nyatra loko ’yam karma-bandhanah: [Bg. 3.9]) if we do not act to satisfy the Supreme Lord. we engage in maya’s activities. We may construct a gorgeous temple and spend thousands of dollars, but such a temple is not required by the Lord. The Lord has many millions of temples for His residence. and He does not need our attempt. He does not require opulent activity at all. Such engagement is meant for our benefit. If we engage our money in constructing a gorgeous temple, we are freed from the reactions of our endeavors. This is for our benefit. In addition, if we attempt to do something nice for the Supreme Lord, He is pleased with us and gives us His benediction. In conclusion, the gorgeous arrangements are not for the Lord’s sake but for our own. If we somehow or other receive blessings and benedictions from the Lord, our consciousness can be purified and we can become eligible to return home, back to Godhead.

SB5.3.9

TEXT 9

tad yatha balisanam svayam atmanah sreyah param avidusam parama-parama-purusa prakarsa-karunaya sva-mahimanam capavargakhyam upakalpayisyan svayam napacita evetaravad ihopalaksitah.

SYNONYMS

tat—that; yatha—as; balisanam—of the fools; svayam—by Yourself; atmanah—own; sreyah—welfare; param—ultimate; avidusam—of persons who do not know; parama-parama-purusa—O Lord of lords; prakarsa-karunaya—by abundant causeless mercy; sva-mahimanam—Your personal glory; ca—and; apavarga-akhyam—called apavarga (liberation); upakalpayisyan—desiring to give; svayam—personally; na apacitah—not properly worshiped; eva—although; itara-vat—like an ordinary person; iha—here; upalaksitah—(You are) present and seen (by us).

TRANSLATION

O Lord of lords, we are completely ignorant of the execution of dharma, artha, kama and moksa, the process of liberation, because we do not actually know the goal of life. You have appeared personally before us like a person soliciting worship, but actually You are present here just so we can see You. You have come out of Your abundant and causeless mercy in order to serve our purpose, our interest, and give us the benefit of Your personal glory called apavarga, liberation. You have come, although You are not properly worshiped by us due to our ignorance.

PURPORT

Lord Visnu was personally present at the sacrificial arena, but this does not mean that He had any interest in His own personal benefit. Similarly, the arca-vigraha, the Deity in the temple, is present for the same purpose. Out of His causeless mercy, the Supreme Personality of Godhead presents Himself before us so that we can see Him. Since we have no transcendental vision, we cannot see the spiritual sac-cid-ananda-vigraha [Bs. 5.1] of the Lord; therefore, out of His causeless mercy He comes in a form we can see. We can only see material things like stone and wood, and therefore He accepts a form of stone and wood and thus accepts our service in the temple. This is an exhibition of the Lord’s causeless mercy. Although He has no interest in such things, in order to receive our loving service, He agrees to act as He does. We cannot actually offer suitable paraphernalia for the Lord’s worship because we are completely ignorant. It was out of His causeless mercy that the Lord appeared in the sacrificial arena of Maharaja Nabhi.

SB5.3.10

TEXT 10

athayam eva varo hy arhattama yarhi barhisi rajarser varadarsabho bhavan nija-puruseksana-visaya asit.

SYNONYMS

atha—then; ayam—this; eva—certainly; varah—benediction; hi—indeed; arhat-tama—O most worshipable of the worshipable; yarhi—because; barhisi—in the sacrifice; raja-rseh—of King Nabhi; varada-rsabhah—the best of the benefactors; bhavan—Your Lordship; nija-purusa—of Your devotees; iksana-visayah—the object of the sight; asit—has become.

TRANSLATION

O most worshipable of all, You are the best of all benefactors, and Your appearance at saintly King Nabhi’s sacrificial arena is meant for our benediction. Because You have been seen by us, You have bestowed upon us the most valuable benediction.

PURPORT

Nija-purusa-iksana-visaya. In Bhagavad-gita (9.29) Krsna says, samo ’ham sarva-bhutesu: “I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.”

The Supreme Personality of Godhead is equal to everyone. In that sense, He has no enemies and no friends. Everyone is enjoying the fruitive reactions of his own work, and the Lord, within everyone’s heart, is observing and giving everyone the desired result. However, just as the devotees are always anxious to see the Supreme Lord satisfied in every way, similarly the Supreme Lord is very anxious to present Himself before His devotees. Sri Krsna says in Bhagavad-gita (4.8):

paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge

“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.”

Thus Krsna’s appearance is for the deliverance and satisfaction of His devotees. Actually He does not advent Himself simply to kill the demons, for that can be done by His agents. Lord Visnu’s appearance at the sacrificial arena of Maharaja Nabhi was just to please the King and his assistants. Otherwise there was no reason for His being present there.

SB5.3.11

TEXT 11

asanga-nisita-jnananala-vidhutasesa-malanam bhavat-svabhavanam atmaramanam muninam anavarata-parigunita-guna-gana parama-mangalayana-guna-gana-kathano ’si.

SYNONYMS

asanga—by detachment; nisita—strengthened; jnana—of knowledge; anala—by the fire; vidhuta—removed; asesa—unlimited; malanam—whose dirty things; bhavat-svabhavanam—who have attained Your qualities; atma-aramanam—who are self-satisfied; muninam—of great sages; anavarata—incessantly; parigunita—recounted; guna-gana—O Lord, whose spiritual qualities; parama-mangala—supreme bliss; ayana—produces; guna-gana-kathanah—He, the chanting of whose attributes; asi—You are.

TRANSLATION

Dear Lord, all the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment from the material world. Thus they have attained Your qualities and are self-satisfied. Yet even for those who feel spiritual bliss in chanting Your attributes, Your personal presence is very rare.

PURPORT

The priests in Maharaja Nabhi’s sacrificial arena appreciated the personal presence of the Supreme Lord Visnu, and they considered themselves very much obliged. The Lord’s appearance is rare even for great saintly persons who have become completely detached from this material world and whose hearts are clean due to constantly chanting the glories of the Lord. Such people are satisfied by chanting the transcendental qualities of the Lord. The Lord’s personal presence is not actually required. The priests are pointing out that the Lord’s personal presence is very rare even for such elevated sages but that He was so kind to them that now He was personally present. Therefore the priests were very much obliged.

Next verse (SB5.3.12)